Theological Outlines • by • Francis J. Hall

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July 06, 2005

Ch. I. Q.3. Miracles

A MIRACLE (a) is a supernatural event; (b) which innovates upon the normal order of sensible phenomena. Such an event causes wonder, and this accounts for the name miracle. Not every supernatural event is a miracle. Thus the Eucharistic mystery is supernatural, but as it is not wrought in the sensible sphere, it is not miraculous, theologically speaking.1

2. In the New Testament miracles are called signs, σημεια; wonders, τέρατα ; and works of power, δυνάμεις The miracles of Christ are often called works, εργα; i.e. , such works as might be expected of the God-man, and which reveal His Person.2

3. Miracles interrupt the course of purely natural phenomena; and those who define the laws of nature as referring to the conjunction and sequence of its phenomena speak of miracles as violating these laws. Such language is apt to suggest what is untrue, that miracles are capricious and lawless, and inconsistent with the orderly plan and principle by which nature is governed. In fact, miracles have a real part in fulfilling the plan which nature is designed to subserve. The law that the same unhindered causes invariably produce the same effects is not violated. But miracles illustrate another law, equally valid, that two causes working jointly produce effects which one or the other alone does not produce. The phenomenon is exceptional; and this is because a non-resident force is working with the forces resident in nature, modifying effects without nullifying forces. This is analogous to the innovations upon physical phenomena caused by the art and power of man.3

4. Two conceptions of the world should be con¬sidered. It may be viewed as a κόσμος, or existing visible order; and as an αίών, or age-long drama, which is worked out through a progressive evolution of Divine purposes. What is termed natural represents the existing condition and working of the κόσμος. But an uninterrupted uniformity of phenomena would mean an endless cycle without progress. The advance of the αίών requires innovations, steps, and the entrance of higher forces than those previously resident in the κόσμος. The evolutionary hypothesis requires this supposition; and, unless we become materialists, we must assume that the progress of cosmical development, however gradual, depends upon an involution of forces which are supernatural to the previously existing natures which undergo development.4

5. Belief in miracles goes along with belief that God rules the universe, and directs its working according to a plan and with progress toward a “far-off event." That the steps onward should involve sensible innovations is a credible supposition, and violates none of the real results of scientific investigation. It should be noted that moral issues are involved in the Divine plan, as well as physical, and therefore that miracles may be expected to be charged with moral significance; also that the Divine plan requires for its fulfilment a revelation of Divine purposes to man, over and above what is discernible in the existing state of nature.

6. To sum up, the natural manifests the existing method and condition of the visible work of God. The supernatural supplies the factors of progress towards higher stages in the fulfilment of the Divine plan. Miracles are (a) signs, and therefore evidences of new steps in this progress; (b) peculiar manifestations of Divine power in and over nature; (c) attestations of the supernatural, and authentications of its teaching; (d) vindications of the moral order, disturbed by sin,5 as well as means by which the moral purposes of God are positively advanced.

Posted by Debra Bullock at July 6, 2005 02:13 PM

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